18.2 The Lord said The sages hold that Sannyasa is the giving up of all works which are motivated by desire. The wise declare Tyaga to be the abandonment of fruits of all works.
त्याज्यं दोषवदित्येके कर्म प्राहुर्मनीषिणः।
यज्ञदानतपःकर्म न त्याज्यमिति चापरे ॥
Translation · English
18.3 Some sages say that all actions should be given up as evil; others declare that works such as sacrifices, gifts and austerities should not be given up.
18.5 (a) The acts of sacrifice, gifts and austerities should not be relinished; but should be performed৷৷.
(b). ৷৷.For sacrifices, gifts and austerities are the means of purification for the wise.
न द्वेष्ट्यकुशलं कर्म कुशले नानुषज्जते।
त्यागी सत्त्वसमाविष्टो मेधावी छिन्नसंशयः ॥
Translation · English
18.10 One who has abandoned, who is imbued with Sattva, who is wise, whose doubts have been dispelled - such a person hates not disagreeable acts nor clings to agreeable ones.
अनिष्टमिष्टं मिश्रं च त्रिविधं कर्मणः फलम्।
भवत्यत्यागिनां प्रेत्य न तु संन्यासिनां क्वचित् ॥
Translation · English
18.12 Undesirable, desirable and mixed - thus threefold is the fruit of work that accrues after death to those who have not renounced; but to those who have renounced, none whatsoever.
18.13 Learn from Me, O Arjuna, these five causes for the accomplishment of all acts, as described in Sankhya-krtanta - the science of the exact understanding of things for the accomplishment of works.
अधिष्ठानं तथा कर्ता करणं च पृथग्विधम्।
विविधाश्च पृथक्चेष्टा दैवं चैवात्र पञ्चमम् ॥
Translation · English
18.14 The seat of action and likewise the agent, the various kinds of organs, the different and distinctive functions of vital air and also the fifth among these, Divinity.
शरीरवाङ्मनोभिर्यत्कर्म प्रारभते नरः।
न्याय्यं वा विपरीतं वा पञ्चैते तस्य हेतवः ॥
Translation · English
18.15 For whatever action a man undertakes by his body, speech and mind, whether right or wrong, i.e., enjoined or forbidden by the Sastras, the following five are its causes:
18.16 Such being the case, he who sees only the self as the agent on account of the uncultivated understanding - he, of wicked mind, does not see at all.
यस्य नाहंकृतो भावो बुद्धिर्यस्य न लिप्यते।
हत्वाऽपि स इमाँल्लोकान्न हन्ति न निबध्यते ॥
Translation · English
18.17 He who is free from the notion 'I am the doer,' and whose understanding is not tainted - slays not, though he slays all these men, nor is he bound.
18.18 Knowledge, object of knowledge and the knower are the threefold incitements to action. The instrument, the act and the agent are the threefold constituents of action.
18.19 Knowledge, act and agent are declared in the science of Gunas to be of three kinds, according to the difference in the Gunas. Listen about them also as they are.
यत्तु कृत्स्नवदेकस्मिन्कार्ये सक्तमहैतुकम्।
अतत्त्वार्थवदल्पं च तत्तामसमुदाहृतम् ॥
Translation · English
18.22 But that knowledge is declared to be Tamasika which clings to one single act as if it were the whole, which is not founded on reason, and which is untrue and insignificant.
यत्तु कामेप्सुना कर्म साहंकारेण वा पुनः।
क्रियते बहुलायासं तद्राजसमुदाहृतम् ॥
Translation · English
18.24 But that act is said to be Rajasika which is performed with great effort by one who seeks to gratify his desires and under the prompting of egoism.
18.26 That agent is said to be Sattvika who is free from attachment, who does not make much of himself, who is endued with steadiness and zeal and is untouched by success and failure.
18.27 That doer is called Rajasika who is passionate, who seeks the fruits of his acts, who is greedy, harmful, impure and who is moved by delight and grief.
18.29 Hear now, the threefold division of Buddhi (reason) and Dhrti (fortitude), O Arjuna, according to the Gunas, fully and severally to be set forth.
प्रवृत्तिं च निवृत्तिं च कार्याकार्ये भयाभये।
बन्धं मोक्षं च या वेत्ति बुद्धिः सा पार्थ सात्त्विकी ॥
Translation · English
18.30 That Buddhi, O Arjuna, which knows activity and renunciation, what ought to be done and what ought not to be done, fear and fearlessness, bondage and release - that (Buddhi) is Sattvika.
18.31 The Buddhi which gives an erroneous knowledge of Dharma and Adharma (its opposite) and also of what ought to be done and what ought not to be done, O Arjuna, is Rajasika.
18.33 That Dhrti (fortitude or persisting perseverance) by which one maintains the unswerving activities of the mind and vital force and these sense-organs through Yoga - that Dhrti is of the nature of Sattva.
18.34 That Dhrti, O Arjuna, by which one, who is desirous of fruits, longs for them with intense attachment, and holds fast to duty, desire and wealth - that Dhrti is Rajasika.
सुखं त्विदानीं त्रिविधं शृणु मे भरतर्षभ।
अभ्यासाद्रमते यत्र दुःखान्तं च निगच्छति ॥
Translation · English
18.36 Now hear from Me, O Arjuna, the threefold division of pleasure৷৷. that in which a man rejoices by long practice and in which he comes to the end of pain;
18.37 That which is like a poison at first but becomes like elixir in the end, born from the serene state of mind focusing on the self - such pleasure is said to be Sattvika.
18.38 That pleasure which arises from the contact of senses with their objects, which is like elixir at first but like poison in the end, is said to be Rajasika.
18.42 Control of the senses and the mind, austerity, purity, forbearance, uprightness, knowledge, special knowledge, and faith - all these constitute the duty of Brahmana born of his inherent nature.
18.43 Valour, invincibility, steadiness, adroitness and non-fleeing in battle, generosity and lordliness are the duties of a Ksatriya born of his inherent nature.
18.44 Agriculture, cattle-breeding and trade are the duties of the Vaisya born of his nature৷৷. And the duty of a Sudra is one of service, born of his nature.
18.47 Better is one's own duty, though ill done, than the duty of another, though well-performed৷৷৷৷৷৷ When one does the duty ordained by his own nature, he incurs no stain.
असक्तबुद्धिः सर्वत्र जितात्मा विगतस्पृहः।
नैष्कर्म्यसिद्धिं परमां संन्यासेनाधिगच्छति ॥
Translation · English
18.49 He whose understanding is on all sides unattached, whose self is conered, who is free from desires - he attains by renunciation the supreme perfection transcending all activity.
18.50 Learn from me in brief, O Arjuna, how, one who has attained perfection, attains the brahman (or the self), who is the supreme consummation of knowledge.
18.51 Endowed by a purified understanding, subduing the mind by steadiness, relinishing sound and other objectts of the senses and casting aside love and hate;
18.52 Resorting to solitude, eating but little, restraining speech, body and mind, ever engaged in the Yoga of meditation and taking refuge in dispassion;
18.55 Through devotion, he comes to know Me fully - who and what I am in reality, who I am and how I am. Knowing Me thus in truth, he forthwith enters into Me.
18.58 Focusing your thought on Me, you shall, by My grace, cross over all difficulties. If, however, out of self-conceit, you do not heed Me, you shall perish.
18.60 O Arjuna, bound by your own duty born out of your own inner disposition, and having no control over your own will, you will be compelled to do that very thing which you now desire not to do through delusion.
मन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु।
मामेवैष्यसि सत्यं ते प्रतिजाने प्रियोऽसि मे ॥
Translation · English
18.65 Focus your mind on Me. Be My devotee. Be My worshipper. Prostrate before Me. You shall come to Me alone. I promise you, trully; for you are dear to Me.
इदं ते नातपस्काय नाभक्ताय कदाचन।
न चाशुश्रूषवे वाच्यं न च मां योऽभ्यसूयति ॥
Translation · English
18.67 Never should this be told by you to one who is not austere, who is not a devotee, nor to one who has no wish to listen, nor certainly to him who traduces Me.
अध्येष्यते च य इमं धर्म्यं संवादमावयोः।
ज्ञानयज्ञेन तेनाहमिष्टः स्यामिति मे मतिः ॥
Translation · English
18.70 And he who will study his dialogue of ours which is consistent with Dharma, by him I shall be worshipped through the sacrifice of knowledge; such is My view.
श्रद्धावाननसूयश्च शृणुयादपि यो नरः।
सोऽपि मुक्तः शुभाँल्लोकान्प्राप्नुयात्पुण्यकर्मणाम् ॥
Translation · English
18.71 And the man who listens to it with faith and without cavilling, he too shall be released, and shall reach the auspicious realms of those who have performed virtuous deeds.
18.73 Arjuna said Destroyed is my delusion and I have, by your grace, O Krsna, gained knowledge (Smrti). Freed from doubts, I stand steadfast, I will fulfil Your world.
18.78 Wherever there is Sri Krsna, the Lord of Yoga, and Arjuna the archer, there are ever fortune, victory, wealth and sound morality. This is my firm conviction.
अर्जुन उवाच। संन्यासस्य महाबाहो तत्त्वमिच्छामि वेदितुम्। त्यागस्य च हृषीकेश पृथक्केशिनिषूदन ॥
18.1 Arjuna said I desire to know the truth about renunciation (Sannyasa) and abnegation (Tyaga) severally, O Krsna.
श्रीभगवानुवाच। काम्यानां कर्मणां न्यासं संन्यासं कवयो विदुः। सर्वकर्मफलत्यागं प्राहुस्त्यागं विचक्षणाः ॥
18.2 The Lord said The sages hold that Sannyasa is the giving up of all works which are motivated by desire. The wise declare Tyaga to be the abandonment of fruits of all works.
त्याज्यं दोषवदित्येके कर्म प्राहुर्मनीषिणः। यज्ञदानतपःकर्म न त्याज्यमिति चापरे ॥
18.3 Some sages say that all actions should be given up as evil; others declare that works such as sacrifices, gifts and austerities should not be given up.
निश्चयं शृणु मे तत्र त्यागे भरतसत्तम। त्यागो हि पुरुषव्याघ्र त्रिविधः सम्प्रकीर्तितः ॥
18.4 Listen to My decision, O Arjuna, about abandonment; for abandonment (Tyaga) is declared to be of three kinds.
यज्ञदानतपःकर्म न त्याज्यं कार्यमेव तत्। यज्ञो दानं तपश्चैव पावनानि मनीषिणाम् ॥
18.5 (a) The acts of sacrifice, gifts and austerities should not be relinished; but should be performed৷৷. (b). ৷৷.For sacrifices, gifts and austerities are the means of purification for the wise.
एतान्यपि तु कर्माणि सङ्गं त्यक्त्वा फलानि च। कर्तव्यानीति मे पार्थ निश्चितं मतमुत्तमम् ॥
18.6 It is My decided and final view that even these acts should be done, O Arjuna, with relinishment of attachment and the fruits thereof.
नियतस्य तु संन्यासः कर्मणो नोपपद्यते। मोहात्तस्य परित्यागस्तामसः परिकीर्तितः ॥
18.7 But the renunciation of obligatory acts is not proper. Abandonment of these through delusion is declared to be Tamasika.
दुःखमित्येव यत्कर्म कायक्लेशभयात्त्यजेत्। स कृत्वा राजसं त्यागं नैव त्यागफलं लभेत् ॥
18.8 He who renounces acts as painful from fear of bodily suffering, performs a Rajasika abandonment; he does not gain the fruit of abandonment.
कार्यमित्येव यत्कर्म नियतं क्रियतेऽर्जुन। सङ्गं त्यक्त्वा फलं चैव स त्यागः सात्त्विको मतः ॥
18.9 When actions are performed as what ought to be done, O Arjuna, renouncing attachment and also fruits, such abandonment is regarded as Sattvika.
न द्वेष्ट्यकुशलं कर्म कुशले नानुषज्जते। त्यागी सत्त्वसमाविष्टो मेधावी छिन्नसंशयः ॥
18.10 One who has abandoned, who is imbued with Sattva, who is wise, whose doubts have been dispelled - such a person hates not disagreeable acts nor clings to agreeable ones.
न हि देहभृता शक्यं त्यक्तुं कर्माण्यशेषतः। यस्तु कर्मफलत्यागी स त्यागीत्यभिधीयते ॥
18.11 For, it is impossible for one who bears a body to abandon actions entirely. But he who gives up the fruits of works, is called the abandoner.
अनिष्टमिष्टं मिश्रं च त्रिविधं कर्मणः फलम्। भवत्यत्यागिनां प्रेत्य न तु संन्यासिनां क्वचित् ॥
18.12 Undesirable, desirable and mixed - thus threefold is the fruit of work that accrues after death to those who have not renounced; but to those who have renounced, none whatsoever.
पञ्चैतानि महाबाहो कारणानि निबोध मे। साङ्ख्ये कृतान्ते प्रोक्तानि सिद्धये सर्वकर्मणाम् ॥
18.13 Learn from Me, O Arjuna, these five causes for the accomplishment of all acts, as described in Sankhya-krtanta - the science of the exact understanding of things for the accomplishment of works.
अधिष्ठानं तथा कर्ता करणं च पृथग्विधम्। विविधाश्च पृथक्चेष्टा दैवं चैवात्र पञ्चमम् ॥
18.14 The seat of action and likewise the agent, the various kinds of organs, the different and distinctive functions of vital air and also the fifth among these, Divinity.
शरीरवाङ्मनोभिर्यत्कर्म प्रारभते नरः। न्याय्यं वा विपरीतं वा पञ्चैते तस्य हेतवः ॥
18.15 For whatever action a man undertakes by his body, speech and mind, whether right or wrong, i.e., enjoined or forbidden by the Sastras, the following five are its causes:
तत्रैवं सति कर्तारमात्मानं केवलं तु यः। पश्यत्यकृतबुद्धित्वान्न स पश्यति दुर्मतिः ॥
18.16 Such being the case, he who sees only the self as the agent on account of the uncultivated understanding - he, of wicked mind, does not see at all.
यस्य नाहंकृतो भावो बुद्धिर्यस्य न लिप्यते। हत्वाऽपि स इमाँल्लोकान्न हन्ति न निबध्यते ॥
18.17 He who is free from the notion 'I am the doer,' and whose understanding is not tainted - slays not, though he slays all these men, nor is he bound.
ज्ञानं ज्ञेयं परिज्ञाता त्रिविधा कर्मचोदना। करणं कर्म कर्तेति त्रिविधः कर्मसंग्रहः ॥
18.18 Knowledge, object of knowledge and the knower are the threefold incitements to action. The instrument, the act and the agent are the threefold constituents of action.
ज्ञानं कर्म च कर्ताच त्रिधैव गुणभेदतः। प्रोच्यते गुणसङ्ख्याने यथावच्छृणु तान्यपि ॥
18.19 Knowledge, act and agent are declared in the science of Gunas to be of three kinds, according to the difference in the Gunas. Listen about them also as they are.
सर्वभूतेषु येनैकं भावमव्ययमीक्षते। अविभक्तं विभक्तेषु तज्ज्ञानं विद्धि सात्त्विकम् ॥
18.20 Know that Knowledge to be Sattvika by which one sees in all beings, one immutable existence undivided in the divided.
पृथक्त्वेन तु यज्ज्ञानं नानाभावान्पृथग्विधान्। वेत्ति सर्वेषु भूतेषु तज्ज्ञानं विद्धि राजसम् ॥
18.21 But that knowledge which sees all beings, by reason of their individuality, as entities of distinct nature - know that knowledge to be Rajasika.
यत्तु कृत्स्नवदेकस्मिन्कार्ये सक्तमहैतुकम्। अतत्त्वार्थवदल्पं च तत्तामसमुदाहृतम् ॥
18.22 But that knowledge is declared to be Tamasika which clings to one single act as if it were the whole, which is not founded on reason, and which is untrue and insignificant.
नियतं सङ्गरहितमरागद्वेषतः कृतम्। अफलप्रेप्सुना कर्म यत्तत्सात्त्विकमुच्यते ॥
18.23 That obligatory act is said to be Sattvika which is done without attachment, without desire or aversion, by one who seeks no fruit.
यत्तु कामेप्सुना कर्म साहंकारेण वा पुनः। क्रियते बहुलायासं तद्राजसमुदाहृतम् ॥
18.24 But that act is said to be Rajasika which is performed with great effort by one who seeks to gratify his desires and under the prompting of egoism.
अनुबन्धं क्षयं हिंसामनपेक्ष्य च पौरुषम्। मोहादारभ्यते कर्म यत्तत्तामसमुच्यते ॥
18.25 That act is said to be Tamasika which is undertaken through delusion, without regard to conseences, loss, injury and one's own capacity.
मुक्तसङ्गोऽनहंवादी धृत्युत्साहसमन्वितः। सिद्ध्यसिद्ध्योर्निर्विकारः कर्ता सात्त्विक उच्यते ॥
18.26 That agent is said to be Sattvika who is free from attachment, who does not make much of himself, who is endued with steadiness and zeal and is untouched by success and failure.
रागी कर्मफलप्रेप्सुर्लुब्धो हिंसात्मकोऽशुचिः। हर्षशोकान्वितः कर्ता राजसः परिकीर्तितः ॥
18.27 That doer is called Rajasika who is passionate, who seeks the fruits of his acts, who is greedy, harmful, impure and who is moved by delight and grief.
अयुक्तः प्राकृतः स्तब्धः शठो नैष्कृतिकोऽलसः। विषादी दीर्घसूत्री च कर्ता तामस उच्यते ॥
18.28 That doer is said to be Tamasika who is unalified, unrefined, stubborn, depraved, dishonest, indolent, despondent and dilatory.
बुद्धेर्भेदं धृतेश्चैव गुणतस्त्रिविधं शृणु। प्रोच्यमानमशेषेण पृथक्त्वेन धनञ्जय ॥
18.29 Hear now, the threefold division of Buddhi (reason) and Dhrti (fortitude), O Arjuna, according to the Gunas, fully and severally to be set forth.
प्रवृत्तिं च निवृत्तिं च कार्याकार्ये भयाभये। बन्धं मोक्षं च या वेत्ति बुद्धिः सा पार्थ सात्त्विकी ॥
18.30 That Buddhi, O Arjuna, which knows activity and renunciation, what ought to be done and what ought not to be done, fear and fearlessness, bondage and release - that (Buddhi) is Sattvika.
यया धर्ममधर्मं च कार्यं चाकार्यमेव च। अयथावत्प्रजानाति बुद्धिः सा पार्थ राजसी ॥
18.31 The Buddhi which gives an erroneous knowledge of Dharma and Adharma (its opposite) and also of what ought to be done and what ought not to be done, O Arjuna, is Rajasika.
अधर्मं धर्ममिति या मन्यते तमसावृता। सर्वार्थान्विपरीतांश्च बुद्धिः सा पार्थ तामसी ॥
18.32 That Buddhi, O Arjuna, which, enveloped in darkness, regards Adharma as Dharma and which reverses every value, is Tamasika.
धृत्या यया धारयते मनःप्राणेन्द्रियक्रियाः। योगेनाव्यभिचारिण्या धृतिः सा पार्थ सात्त्विकी ॥
18.33 That Dhrti (fortitude or persisting perseverance) by which one maintains the unswerving activities of the mind and vital force and these sense-organs through Yoga - that Dhrti is of the nature of Sattva.
यया तु धर्मकामार्थान्धृत्या धारयतेऽर्जुन। प्रसङ्गेन फलाकाङ्क्षी धृतिः सा पार्थ राजसी ॥
18.34 That Dhrti, O Arjuna, by which one, who is desirous of fruits, longs for them with intense attachment, and holds fast to duty, desire and wealth - that Dhrti is Rajasika.
यया स्वप्नं भयं शोकं विषादं मदमेव च। न विमुञ्चति दुर्मेधा धृतिः सा पार्थ तामसी ॥
18.35 That Dhrti by which a foolish person does not give up sleep, fear, grief, depression and passion, O Arjuna, is of the nature of Tamas.
सुखं त्विदानीं त्रिविधं शृणु मे भरतर्षभ। अभ्यासाद्रमते यत्र दुःखान्तं च निगच्छति ॥
18.36 Now hear from Me, O Arjuna, the threefold division of pleasure৷৷. that in which a man rejoices by long practice and in which he comes to the end of pain;
यत्तदग्रे विषमिव परिणामेऽमृतोपमम्। तत्सुखं सात्त्विकं प्रोक्तमात्मबुद्धिप्रसादजम् ॥
18.37 That which is like a poison at first but becomes like elixir in the end, born from the serene state of mind focusing on the self - such pleasure is said to be Sattvika.
विषयेन्द्रियसंयोगाद्यत्तदग्रेऽमृतोपमम्। परिणामे विषमिव तत्सुखं राजसं स्मृतम् ॥
18.38 That pleasure which arises from the contact of senses with their objects, which is like elixir at first but like poison in the end, is said to be Rajasika.
यदग्रे चानुबन्धे च सुखं मोहनमात्मनः। निद्रालस्यप्रमादोत्थं तत्तामसमुदाहृतम् ॥
18.39 That pleasure which, at the beginning and at the end, deludes the self, through sleep, sloth and error - is declared to be Tamasika.
न तदस्ति पृथिव्यां वा दिवि देवेषु वा पुनः। सत्त्वं प्रकृतिजैर्मुक्तं यदेभिः स्यात्त्रिभिर्गुणैः ॥
18.40 There is no creature, either on earth or again among the gods in heaven, that is free from these three Gunas born of Prakrti.
ब्राह्मणक्षत्रियविशां शूद्राणां च परन्तप। कर्माणि प्रविभक्तानि स्वभावप्रभवैर्गुणैः ॥
18.41 The duties of the Brahmanas, Ksatriyas, Vaisyas and the Sudras are clearly divided, O Arjuna, according to Gunas, born of their nature.
शमो दमस्तपः शौचं क्षान्तिरार्जवमेव च। ज्ञानं विज्ञानमास्तिक्यं ब्रह्मकर्म स्वभावजम् ॥
18.42 Control of the senses and the mind, austerity, purity, forbearance, uprightness, knowledge, special knowledge, and faith - all these constitute the duty of Brahmana born of his inherent nature.
शौर्यं तेजो धृतिर्दाक्ष्यं युद्धे चाप्यपलायनम्। दानमीश्वरभावश्च क्षात्रं कर्म स्वभावजम् ॥
18.43 Valour, invincibility, steadiness, adroitness and non-fleeing in battle, generosity and lordliness are the duties of a Ksatriya born of his inherent nature.
कृषिगौरक्ष्यवाणिज्यं वैश्यकर्म स्वभावजम्। परिचर्यात्मकं कर्म शूद्रस्यापि स्वभावजम् ॥
18.44 Agriculture, cattle-breeding and trade are the duties of the Vaisya born of his nature৷৷. And the duty of a Sudra is one of service, born of his nature.
स्वे स्वे कर्मण्यभिरतः संसिद्धिं लभते नरः। स्वकर्मनिरतः सिद्धिं यथा विन्दति तच्छृणु ॥
5.10 He who acts without attachment, reposing all actions on Brahman (Prakrti), is untouched by evil, as a lotus-leaf by water.
यतः प्रवृत्तिर्भूतानां येन सर्वमिदं ततम्। स्वकर्मणा तमभ्यर्च्य सिद्धिं विन्दति मानवः ॥
18.46 He from whome arise the activity of all beings and by whom all this is pervaded - by worshipping Him with his own duty man reaches perfection.
श्रेयान्स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात्। स्वभावनियतं कर्म कुर्वन्नाप्नोति किल्बिषम् ॥
18.47 Better is one's own duty, though ill done, than the duty of another, though well-performed৷৷৷৷৷৷ When one does the duty ordained by his own nature, he incurs no stain.
सहजं कर्म कौन्तेय सदोषमपि न त्यजेत्। सर्वारम्भा हि दोषेण धूमेनाग्निरिवावृताः ॥
18.48 One should not relinish one's works, O Arjuna, though it may be imperfect; for, all enterprises are enveloped by imperfections as fire by smoke.
असक्तबुद्धिः सर्वत्र जितात्मा विगतस्पृहः। नैष्कर्म्यसिद्धिं परमां संन्यासेनाधिगच्छति ॥
18.49 He whose understanding is on all sides unattached, whose self is conered, who is free from desires - he attains by renunciation the supreme perfection transcending all activity.
सिद्धिं प्राप्तो यथा ब्रह्म तथाप्नोति निबोध मे। समासेनैव कौन्तेय निष्ठा ज्ञानस्य या परा ॥
18.50 Learn from me in brief, O Arjuna, how, one who has attained perfection, attains the brahman (or the self), who is the supreme consummation of knowledge.
बुद्ध्या विशुद्धया युक्तो धृत्यात्मानं नियम्य च। शब्दादीन्विषयांस्त्यक्त्वा रागद्वेषौ व्युदस्य च ॥
18.51 Endowed by a purified understanding, subduing the mind by steadiness, relinishing sound and other objectts of the senses and casting aside love and hate;
विविक्तसेवी लघ्वाशी यतवाक्कायमानसः। ध्यानयोगपरो नित्यं वैराग्यं समुपाश्रितः ॥
18.52 Resorting to solitude, eating but little, restraining speech, body and mind, ever engaged in the Yoga of meditation and taking refuge in dispassion;
अहंकारं बलं दर्पं कामं क्रोधं परिग्रहम्। विमुच्य निर्ममः शान्तो ब्रह्मभूयाय कल्पते ॥
18.53 Forsaking egoism, power, pride, desire, wrath and possession, with no feeling of 'mine' and tranil - he becomes worthy for the state of brahman.
ब्रह्मभूतः प्रसन्नात्मा न शोचति न काङ्क्षति। समः सर्वेषु भूतेषु मद्भक्तिं लभते पराम् ॥
18.54 Having realised the state of Brahman, tranil, he neither grieves nor craves. Regarding all beings alike, he attains supreme devotion to Me.
भक्त्या मामभिजानाति यावान्यश्चास्मि तत्त्वतः। ततो मां तत्त्वतो ज्ञात्वा विशते तदनन्तरम् ॥
18.55 Through devotion, he comes to know Me fully - who and what I am in reality, who I am and how I am. Knowing Me thus in truth, he forthwith enters into Me.
सर्वकर्माण्यपि सदा कुर्वाणो मद्व्यपाश्रयः। मत्प्रसादादवाप्नोति शाश्वतं पदमव्ययम् ॥
18.56 Taking refuge in Me and performing all works constantly, one, by My grace, attains the eternal and immutable realm.
चेतसा सर्वकर्माणि मयि संन्यस्य मत्परः। बुद्धियोगमुपाश्रित्य मच्चित्तः सततं भव ॥
18.57 Surrendering all acts to me by your mind, thinking of Me as the goal, and resorting to Buddhi-yoga, focus your thought ever on Me.
मच्चित्तः सर्वदुर्गाणि मत्प्रसादात्तरिष्यसि। अथ चेत्त्वमहंकारान्न श्रोष्यसि विनङ्क्ष्यसि ॥
18.58 Focusing your thought on Me, you shall, by My grace, cross over all difficulties. If, however, out of self-conceit, you do not heed Me, you shall perish.
यदहंकारमाश्रित्य न योत्स्य इति मन्यसे। मिथ्यैष व्यवसायस्ते प्रकृतिस्त्वां नियोक्ष्यति ॥
18.59 If, in your self-conceit, you think, 'I will not fight,' your resolve is in vain. Nature will compel you.
स्वभावजेन कौन्तेय निबद्धः स्वेन कर्मणा। कर्तुं नेच्छसि यन्मोहात्करिष्यस्यवशोपि तत् ॥
18.60 O Arjuna, bound by your own duty born out of your own inner disposition, and having no control over your own will, you will be compelled to do that very thing which you now desire not to do through delusion.
ईश्वरः सर्वभूतानां हृद्देशेऽर्जुन तिष्ठति। भ्रामयन्सर्वभूतानि यन्त्रारूढानि मायया ॥
18.61 The Lord, O Arjuna, abides in the heart of every being, spinning them round and round, mounted on a wheel as it were, by His power.
तमेव शरणं गच्छ सर्वभावेन भारत। तत्प्रसादात्परां शान्तिं स्थानं प्राप्स्यसि शाश्वतम् ॥
18.62 Seek refuge in Him alone, O Arjuna, with the whole of your being. By His grace, you shall find supreme peace and eternal abode.
इति ते ज्ञानमाख्यातं गुह्याद्गुह्यतरं मया। विमृश्यैतदशेषेण यथेच्छसि तथा कुरु ॥
18.63 Thus the knowledge, the mystery of mysteries, has been declared to you be Me. Reflecting on it fully, do what you will.
सर्वगुह्यतमं भूयः शृणु मे परमं वचः। इष्टोऽसि मे दृढमिति ततो वक्ष्यामि ते हितम् ॥
18.64 Hear again My supreme word, the most secret of all; as you are exceedingly loved by Me, I am telling what is good for you.
मन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु। मामेवैष्यसि सत्यं ते प्रतिजाने प्रियोऽसि मे ॥
18.65 Focus your mind on Me. Be My devotee. Be My worshipper. Prostrate before Me. You shall come to Me alone. I promise you, trully; for you are dear to Me.
सर्वधर्मान्परित्यज्य मामेकं शरणं व्रज। अहं त्वा सर्वपापेभ्यो मोक्षयिष्यामि मा शुचः ॥
18.66 Completely relinishing all Dharmas, seek Me alone for refuge. I will release you from all sins. Grieve not:
इदं ते नातपस्काय नाभक्ताय कदाचन। न चाशुश्रूषवे वाच्यं न च मां योऽभ्यसूयति ॥
18.67 Never should this be told by you to one who is not austere, who is not a devotee, nor to one who has no wish to listen, nor certainly to him who traduces Me.
य इदं परमं गुह्यं मद्भक्तेष्वभिधास्यति। भक्तिं मयि परां कृत्वा मामेवैष्यत्यसंशयः ॥
18.68 He who proclaims among My devotees this supreme mystery, shall come to Me, aciring supreme devotion towards Me. There is no doubt about this.
न च तस्मान्मनुष्येषु कश्चिन्मे प्रियकृत्तमः। भविता न च मे तस्मादन्यः प्रियतरो भुवि ॥
18.69 Not among men is there any one who does dearer service to Me than he. Nor shall there be another on earth dearer to Me than he.
अध्येष्यते च य इमं धर्म्यं संवादमावयोः। ज्ञानयज्ञेन तेनाहमिष्टः स्यामिति मे मतिः ॥
18.70 And he who will study his dialogue of ours which is consistent with Dharma, by him I shall be worshipped through the sacrifice of knowledge; such is My view.
श्रद्धावाननसूयश्च शृणुयादपि यो नरः। सोऽपि मुक्तः शुभाँल्लोकान्प्राप्नुयात्पुण्यकर्मणाम् ॥
18.71 And the man who listens to it with faith and without cavilling, he too shall be released, and shall reach the auspicious realms of those who have performed virtuous deeds.
कच्चिदेतच्छ्रुतं पार्थ त्वयैकाग्रेण चेतसा। कच्चिदज्ञानसम्मोहः प्रनष्टस्ते धनञ्जय ॥
18.72 Have you heard this, O Arjuna, with one-pointed mind? Has your delusion, caused by ignorance, been dispelled?
अर्जुन उवाच। नष्टो मोहः स्मृतिर्लब्धा त्वत्प्रसादान्मयाच्युत। स्थितोऽस्मि गतसन्देहः करिष्ये वचनं तव ॥
18.73 Arjuna said Destroyed is my delusion and I have, by your grace, O Krsna, gained knowledge (Smrti). Freed from doubts, I stand steadfast, I will fulfil Your world.
सञ्जय उवाच। इत्यहं वासुदेवस्य पार्थस्य च महात्मनः। संवादमिममश्रौषमद्भुतं रोमहर्षणम् ॥
18.74 Sanjaya said Thus have I heard this wondrous dialogue between Vasudeva and the great-minded Arjuna, which makes my hair stand on end.
व्यासप्रसादाच्छ्रुतवानेतद्गुह्यमहं परम्। योगं योगेश्वरात्कृष्णात्साक्षात्कथयतः स्वयम् ॥
18.75 By the grace of Vyasa have I heard this supreme mystery of Yoga as declared in person by Krsna, the Lord of Yoga.
राजन्संस्मृत्य संस्मृत्य संवादमिममद्भुतम्। केशवार्जुनयोः पुण्यं हृष्यामि च मुहुर्मुहुः ॥
18.76 O King, remembering again and again this wondrous and auspicious dialogue betweenn Sri Krsna and Arjuna, I rejoice again and again.
तच्च संस्मृत्य संस्मृत्य रूपमत्यद्भुतं हरेः। विस्मयो मे महान् राजन्हृष्यामि च पुनः पुनः ॥
18.77 And remembering over and over again that most marvellous form of Hari, great is my amazement, O King, and I rejoice again and again.
यत्र योगेश्वरः कृष्णो यत्र पार्थो धनुर्धरः। तत्र श्रीर्विजयो भूतिर्ध्रुवा नीतिर्मतिर्मम ॥
18.78 Wherever there is Sri Krsna, the Lord of Yoga, and Arjuna the archer, there are ever fortune, victory, wealth and sound morality. This is my firm conviction.